Akwai nau'o'i uku na alƙalai: Na farko shi ne Alƙali (Qadhi), wanda ke da alhakin warware takaddama tsakanin mutane game da cinikayya da mu'amala, da kuma laifuffuka da hukunce-hukuncen da ke tattare da su. Na biyu shi ne Muhtasib, wanda ke da alhakin magance duk wani keta doka da zai cutar da haƙƙin al'umma. Na uku shi ne alƙalin Mazaalim, wanda ke da alhakin warware takaddama tsakanin jama'a da Gwamnati.

There are three types of judges: One is the Qadhi, and He is in charge of settling the disputes between people over transactions and penal codes. The second is the Muhtasib, who is in charge of settling any breach of law that may harm the right of the community. The third is the judge of Mazaalim, who is in charge of settling disputes between the people and the State.

Waɗannan su ne nau'o'in alƙalai guda uku. Hujjar da ta shafi alƙali, wanda ke warware rikice-rikice tsakanin mutane, an samo ta ne daga ayyukan Manzon Allah ﷺ, da kuma naɗin da ya yi wa Mu'azu Ɗan Jabal a kan wani yanki na Yemen. Hujjar shari'ar da ta shafi warware rikice-rikicen da ke cutar da haƙƙoƙin al'umma, inda ake kiran alƙalin da Muhtasib, an tabbatar da ita ta hanyar aikin Manzon Allah ﷺ da maganarsa, domin ya ce: "Wanda ya yaudare mu ba ya cikinmu ba," wani ɓangare ne na Hadisin da Ahmad ya ruwaito daga Abu Huraira. Shi ﷺ yakan kalubalanci masu yaudara ya kuma hukunta su. Qays Ɗan Abi Gharza Al Kanani ya ruwaito cewa: "Mun kasance muna sayen kaya a Madina, kuma muna kiran kanmu da dillalai, sai Manzon Allah ﷺ ya fito gare mu ya kira mu da suna mafi kyau, ya ce: 'Ya ku 'yan kasuwa, lallai sayarwa tana tattare da magana ta wofi da rantsuwa, don haka ku haɗa ta da Sadaka.'" Ahmad ya ruwaito daga Abi Minhal cewa: "Zaid Ɗan Arqam da Al-Bara' Ɗan Azib abokan kasuwanci ne, sai suka sayi azurfa duka da tsabar kuɗi nan take da kuma bashi. Wannan labari ya kai ga Manzon Allah ﷺ, sai ya umarta da a kammala cinikin da tsabar kuɗi, babu laifi a cikinsa, kuma inda aka sayar da shi bashi dole a ƙi shi." Duk wannan yana cikin ikon shari'a na Hisba. Kiran shari'ar da ke warware rikice-rikicen da ka iya cutar da haƙƙin al'umma da Hisba, a zahiri, kalma ce ta fasaha da ke nufin wani takamaiman aiki da ake gudanarwa a cikin Jihar Musulunci, watau sa ido kan 'yan kasuwa da ma'aikatan sana'a don hana su yaudara a kasuwancinsu, ko aikinsu, ko kayayyakinsu, ko tilasta musu amfani da ma'auni da awo na gaskiya, ko kowane irin aiki da ka iya cutar da al'umma. Waɗannan ne irin ayyukan da Manzon Allah ﷺ ya aikata, ya umarci a kiyaye su, kuma ya yi hukunci a kansu da kansa, kamar yadda yake a cikin Hadisin Al-Bara’ Ibnu Azib, inda ya umarci ɓangarorin biyu su guji sayar da azurfa bashi. Saboda haka, shaida game da Hisba tana daga Sunnah. Haka kuma, Rasulullahi ﷺ ya naɗa Sa’id bin Al-’Aas a kasuwar Makka bayan fتح, kamar yadda ya zo a littafin ‘At-Tabaqat’ na Ibn Sa’d da kuma littafin ‘Al-Isti’ab’ na Ibn Kathir. ‘Umar bin Al-Khattab kuma ya naɗa Al-Shifa, wata mace daga kabilarsa, wadda ake kira Umm Sulaiman bin Abi Hatmah, a matsayin mai duba kasuwa, watau alkalin Hisba. Ya kuma naɗa ‘Abdullahi bin ‘Utbah a kan kasuwar Madina, kamar yadda Malik ya ruwaito a cikin ‘Muwatta’ nasa, da kuma Al-Shafi’i a cikin ‘Musnad’ nasa. Shi kansa yana gudanar da shari’ar Hisba da kansa, yana zagaya kasuwanni kamar yadda Manzon Allah ﷺ yake yi. Halifa ya ci gaba da gudanar da Hisba har zuwa zamanin Al-Mahdi, wanda ya kafa wani sashe na musamman na Hisba, don haka ya zama ɗaya daga cikin rassan tsarin shari’a. A zamanin Ar-Rasheed, Muhtasib yana zagaya kasuwanni yana duba ma’auni da awo, yana kuma bincika ciniki-cinikin ’yan kasuwa. Shaidar alkalin Mazalim (ayyukan zalunci) tana samuwa ne daga faɗin Allah: “Idan kun yi saɓani a kan wani abu, ku mayar da shi ga Allah da Manzon Allah.” [TMQ An- Nisa’: 59]

These are the three types of judges. The evidence about the judge, who settles disputes between people, is derived from the actions of the Messenger of Allah (pbuh), and from his appointment of Mu’az Ibnu Jabal over an area of Yemen. The evidence of the judiciary regarding the settling of disputes which endanger the rights of the community, where the judge is known as the Muhtasib, this is confirmed by the action and saying of the Messenger of Allah (pbuh), for He said; “He who cheats us is not one of me”, part of a Hadith narrated by Ahmad on the authority of Abu Huraira. He (pbuh) used to challenge the cheaters and punish them. Qays Ibnu Abi Gharza Al Kanani reported: “We used to buy cargo in Madinah and we would call ourselves brokers, so the Messenger of Allah (pbuh) came out to us and called us with a better name, He (pbuh) said; ‘O traders, verily the selling entails foolish talk and the taking of oaths, so do mix it with Sadaqah.’” Ahmad narrated from Abi Minhal “Zayd Ibnu Arqam and Al-Bara’ Ibnu Azib were partners, so they both bought some silver with cash on the spot and by credit. This news reached the Messenger of Allah (pbuh), so He ordered that the deal settled in cash there is no harm in it, and where it is sold in credit it must be rejected.” All this is within the judicial remit of the Hisba. Calling the judiciary that settles the disputes that may harm the right of the community as Hisba is in fact a technical term referring to a specific task carried out in the Islamic State, ie. Controlling the traders and skilled workers lest they cheat in their trade, or their work or their products, or forcing them to use the rights weights and measures, or any other type of action that may harm the community. These are the very types of actions that the Messenger of Allah (pbuh) demonstrated, ordered to be observed, and personally applied judgement upon, as mentioned in the Hadith of Al-Bara’ Ibnu Azib, where He ordered both parties to abstain from selling silver by credit. Therefore, the evidence about the Hisba is from the Sunnah. Moreover, Rasool ul-Allah (pbuh) appointed Said bin Al-’Aas on the market of Makkah after the conquest, as it came in the book of ‘At- Tabaqat’ of Ibn Sa’d and in the book of ‘Al-Istee’aab’ of Ibn Katheer. ‘Umar bin Al-Khattab also appointed Al-Shifa, a woman from his clan, who was called Umm Sulaiman bin abi Hatmah, as a market judge (inspector) i.e. a judge of Hisba. He appointed, as well, ‘Abdullah bin ‘Utbah over the market of Al-Madinah, as it was reported by Malik in his ‘Muwatta’ and by Ash-Shafi’i in his ‘Musnad’. He would personally deal with the judiciary of the Hisba, and go around the markets just like the Messenger (pbuh) used to do. The Khaleefah continued to undertake the Hisbah till the time of Al-Mahdi who made a special department for the Hisbah, thus becoming one of the branches of the judiciary structure. At the time of Ar-Rasheed, the Muhtasib used to go around the markets, checking the weights and measures, and look into the traders’ transactions. The evidence for the judge of Mazaalim (unjust acts), is derived from Allah’s (pbuh) saying; “If you dispute about something refer it to Allah and the Messenger.” [TMQ An- Nisa’: 59]

Wannan ya zo nan take bayan faɗin Allah (SWT): "Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah, ku yi biyayya ga Manzo, da waɗanda suke da iko daga cikinku." [TMQ An-Nisa’a: 59]

This came immediately after Allah’s (swt) saying; “O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa’a: 59]

Saboda haka, duk wata sabani tsakanin 'yan ƙasa da masu iko ya kamata a mayar da shi ga Allah da Manzonsa, watau zuwa ga hukuncin Allah. Wannan yana bukatar kasancewar alƙali da zai yi hukunci a kan wannan sabani, kuma shi ne alƙalin Mazaalim. Wannan saboda wani ɓangare na abin da ya shiga cikin ma'anar kotun Mazaalim (ayyukan zalunci) shi ne sabani tsakanin mutane da Khaleefah. Don haka hujjar kotun shari'ar Mazaalim ita ce aikin Manzon Allah ﷺ da maganarsa. Duk da haka, Manzon Allah ﷺ bai naɗa wani alƙali na musamman don Mazaalim a dukkan Ƙasar ba, haka ma Khulafa'ur Rashidun bayansa, domin su kansu suna gudanar da Mazaalim, kamar yadda lamarin Ali ɗan Abi Ɗalib yake. Sai dai ba shi da wani lokaci na musamman ko wata hanya ta musamman don Mazaalim; yana yin shari'a a kan duk wata shari'ar zalunci yayin da ta faru, don haka hakan ya kasance wani ɓangare na ayyukansa na gabaɗaya. Wannan hanya ta ci gaba da kasancewa haka har zuwa zamanin ‘Abdul Malik ɗan Marwan; shi ne Khaleefah na farko da ya kafa takamaiman lokaci don Mazaalim. Idan bai iya magance wani al'amari da kansa ba, yakan mayar da shi ga alƙalinsa ya yi hukunci a kansa. Sa'an nan Khaleefah ya fara naɗa wakilai don duba korafe-korafen mutane, kuma aka kafa wani tsari na musamman don Mazaalim, wanda aka sani da "Gidan Adalci" (Dar ul-'Adl). Yana halatta a sami alƙali na musamman don Mazaalim, domin duk abin da ya faɗa cikin ikon Khaleefah na wajibi, yana da izinin naɗa wakilai su aiwatar da wannan aiki a madadinsa. Haka kuma yana halatta a sami takamaiman lokaci da takamaiman salo, domin duk wannan yana cikin abin da aka halatta (mubah).

Therefore, any dispute between the citizens and the people in authority should be referred to Allah and His Messenger i.e. to the rule of Allah. This necessitates the presence of a judge to give judgement on this dispute, and this is the judge of Mazaalim. This is because part of what is included in the definition of the Mazaalim (unjust acts) court is the dispute between the people and the Khaleefah. So the evidence on the judicialcourt of the Mazaalim is the action and words of the Messenger (pbuh). However, the Messenger of Allah (pbuh) did not appoint a specific judge for the Mazaalim over the whole State, nor did the Khulafaa’ Ar-Rashidoon after him, for they used to undertake the Mazaalim themselves, as was the case with Ali Ibnu Abi Talibin He did not however have a specific time or a special method for the Mazaalim, He simply dealt with a Mazlama (an unjust act case) as it happened, so it was just part of his general duties. This approach remained the same until the days of ‘Abdul Malik Ibnu Marwan; He was the first Khaleefah to introduce a specific time for the Mazaalim. When He could not deal with a matter himself, He used to refer it to his judge to deal with it. Then the Khaleefah began to appoint deputies to look into people’s complaints, and a special system was then introduced for the Mazaalim, which was known as the “House of Justice” (Dar ul-’Adl). It is permissible to have a special judge for Mazaalim, because anything that falls under the mandatory powers of the Khaleefah, He is allowed to appoint deputies to perform that duty on his behalf. It is also permissible to have a specific time and a specific style, because all of this falls under the Mubah (allowed).